English
English version: Desiring to preserve great happiness, one chooses death because of fearing suffering. Suffering is the foremost calamity, and happiness is the foremost benefit. Therefore, only by departing from real suffering can one attain happiness. Thus, the Buddha, based on the division of consequences, singularly names it the Dukkha Satya (Truth of Suffering), not the Anitya, Sunyata, Anatman Satya (Truths of Impermanence, Emptiness, and No-Self). To fully understand the real wisdom of the Four Noble Truths (Catvāri Āryasatyāni), without doubt or regret, is called Samyag-dṛṣṭi (Right View). To contemplate this matter, increasing it in various ways, is called Samyak-saṃkalpa (Right Thought). To eliminate wrong livelihood, refrain from the four kinds of wrong speech, and embrace the four kinds of right speech; to eliminate wrong livelihood, refrain from the three kinds of wrong bodily actions, and eliminate the remaining three kinds of wrong actions, is called Samyak-karmānta (Right Action). To abstain from various kinds of wrong livelihood is called Samyag-ājīva (Right Livelihood). To be diligent in observing in this way is Samyag-vyāyāma (Right Effort). To keep one's mind from wandering from this matter is called Samyak-smṛti (Right Mindfulness). To contemplate this matter without wavering is called Samyak-samādhi (Right Concentration). Right Enlightenment is like a king, with seven things following, and this is called the Mārga Satya (Truth of the Path). To have unwavering, sincere faith in this matter is called Śraddhā-indriya (Root of Faith). To diligently seek the path with one's whole heart is called Vīrya-indriya (Root of Energy). To remember without forgetting is called Smṛti-indriya (Root of Mindfulness). To keep the mind in one place without scattering is called Samādhi-indriya (Root of Concentration). To contemplate and discern impermanence and other enlightenments is called Prajñā-indriya (Root of Wisdom). These are called the five roots (Pañca-indriya, Five Roots) when they are growing and gaining strength, and then they are called the five powers (Pañca-bala, Five Powers). Question: 'In the Aṣṭāṅga-mārga (Eightfold Path), wisdom, mindfulness, concentration, etc., are all mentioned. Why are they repeated in the roots and powers?' Answer: 'When one initially gains a small benefit upon entering practice, it is called a root. When these five things grow and gain strength, then they are called powers.' Initially entering the undefiled path of seeing the truth, these merits are called the Eightfold Path. When entering the path of contemplation, it is called the Sapta-bodhyaṅga (Seven Factors of Enlightenment). Initially entering the path, contemplating the body, sensations, mind, and phenomena, constantly with one-pointed mindfulness, is called the Catuḥsmṛtyupasthāna (Four Foundations of Mindfulness). Obtaining the taste of good Dharma in this way, with four kinds of diligence, is called the Catvāri samyak-prahāṇāni (Four Right Exertions). Desiring the initial gateway of diligence, concentration, and wisdom in this way, diligently seeking effortless freedom, is called the Catvāra ṛddhipādāḥ (Four Bases of Supernormal Powers). Although named the Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Supernormal Powers, Five Roots, etc., they all encompass the initial, final, small, and large causes and conditions of the practice ground during the course of practice, and each receives its name accordingly. For example, the Mahābhūta (Four Great Elements) each contain all four, but the one that is predominant receives the name. If the earth element --------------------------------------------------------------------------------
Chinese
多，水火风少处，名为地大。水火风亦如是！如是三十七品中各各有诸品，如四念止中有四正勤、四神足、五根、五力、七觉、八道等。 如是观十二分、四谛行、四念止、四正勤、四神足、五根、五力、七觉意、八正道，其心安乐。复以此法度脱众生，一心誓愿精进求佛。是时心中思惟观念：“我了了观知此道，不应取证。”有二事力故未入涅槃：一者、大悲不舍众生，二者、深知诸法实相。诸心心数法从因缘生，我今云何随此不实？当自思惟，欲入深观十二因缘，知因缘是何法。复更思惟，是四种缘：因缘、次第缘、缘缘、增上缘。五因为因缘，除过去现在阿罗汉最后心，余过去现在心心数法，是次第缘。缘缘、增上缘，缘一切法。复自思惟言：“若法先因缘中有，则不应言是法因缘生；若无，亦不应言因缘中生；生有半无亦不应因缘生；云何有因缘？若法未生，若过去心心数法失，云何能作次第缘？若佛法中妙法无缘涅槃，云何为缘缘？若诸法实无性，有法不可得；若因缘果生，因此有彼，是说则不然；若因缘中各各别、若和合一处，是果不可得，云何因缘边出果？因缘中无果故。若因缘中先无果而出者，何以不非因缘边出果？二俱无故。果属因缘，因缘边出，是因缘不自在属余因缘，是果属余因缘。云 现代汉语译本：多的地方，缺少水、火、风的地方，叫做地大（Prthivi-dhatu，地界）。水、火、风也像这样各自有其特性！像这样，在三十七道品（Bodhipaksika-dharmas）中，每一品都包含其他品，例如在四念处（Cattaro satipatthanas）中包含四正勤（Cattaro sammappadhanani）、四神足（Cattaro iddhipada）、五根（Panca indriyani）、五力（Panca balani）、七觉支（Satta bojjhanga）、八正道（Ariya atthangika magga）等。 像这样观修十二分教（Dvadasanga-buddhavacana）、四圣谛（Cattari ariyasaccani）、四念处、四正勤、四神足、五根、五力、七觉支、八正道，他的心就会安乐。并且用这些方法来度脱众生，一心发誓愿精进求佛。这时心中思惟观念：‘我完全了解并观知这条道路，不应该急于证入涅槃（Nibbana）。’因为有两件事的力量，所以还没有进入涅槃：一是大悲心不舍弃众生，二是深刻了解诸法实相（Dharmata）。所有心和心所法（Citta-cetasika dharmas）都是从因缘（Hetu-paccaya）而生，我现在怎么能随顺这些不真实的东西呢？应当自己思惟，想要深入观修十二因缘（Dvadashanga-pratityasamutpada），了解因缘是什么法。再进一步思惟，有四种缘（Paccaya）：因缘、次第缘（Samanantara-paccaya）、缘缘（Arammana-paccaya）、增上缘（Adhipati-paccaya）。五因（Hetu）是因缘，除了过去和现在的阿罗汉（Arahan）的最后心之外，其余过去和现在的心和心所法，是次第缘。缘缘、增上缘，是所有法的缘。再自己思惟说：‘如果法在先前的因缘中已经存在，就不应该说是法从因缘而生；如果不存在，也不应该说是从因缘中生；生了一半没生一半，也不应该从因缘生；怎么会有因缘呢？如果法还没有生，如果过去的心和心所法已经消失，怎么能作为次第缘呢？如果佛法中最妙的法没有缘就能涅槃，怎么能说是缘缘呢？如果诸法实际上没有自性（Svabhava），没有法可以获得；如果因缘果（Hetu-phala）是生起的，因为有这个才有那个，这种说法就不对；如果在因缘中各自不同、或者和合在一起，这个果都是不可能得到的，怎么能从因缘边产生果呢？因为因缘中没有果的缘故。如果因缘中先前没有果而产生果，为什么不从非因缘边产生果呢？因为两者都没有果的缘故。果属于因缘，从因缘边产生，这个因缘不自在，属于其他的因缘，这个果属于其他的因缘。’云
English
English version: That which is much, where water, fire, and wind are less, is called the earth element (Prthivi-dhatu). Water, fire, and wind are also like that! Thus, in the thirty-seven factors of enlightenment (Bodhipaksika-dharmas), each factor contains other factors, such as the four right exertions (Cattaro sammappadhanani), four bases of power (Cattaro iddhipada), five roots (Panca indriyani), five powers (Panca balani), seven factors of enlightenment (Satta bojjhanga), and eightfold noble path (Ariya atthangika magga) within the four foundations of mindfulness (Cattaro satipatthanas). Thus, contemplating the twelve divisions of the teachings (Dvadasanga-buddhavacana), the four noble truths (Cattari ariyasaccani), the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, his mind will be peaceful. Furthermore, he uses these methods to liberate sentient beings, vowing wholeheartedly to diligently seek Buddhahood. At this time, he contemplates in his mind: 'I fully understand and perceive this path, and I should not rush to attain Nirvana (Nibbana).' Because of the power of two things, he has not yet entered Nirvana: first, great compassion does not abandon sentient beings; second, he deeply understands the true nature of all phenomena (Dharmata). All mental states and mental factors (Citta-cetasika dharmas) arise from conditions (Hetu-paccaya), how can I now follow these unreal things? One should contemplate oneself, wanting to deeply contemplate the twelve links of dependent origination (Dvadashanga-pratityasamutpada), understanding what conditions are. Furthermore, contemplate that there are four kinds of conditions (Paccaya): causal condition (Hetu-paccaya), immediately preceding condition (Samanantara-paccaya), object condition (Arammana-paccaya), and dominant condition (Adhipati-paccaya). The five causes (Hetu) are causal conditions. Except for the last mind of past and present Arhats (Arahan), the remaining past and present mental states and mental factors are immediately preceding conditions. Object condition and dominant condition are conditions for all phenomena. Furthermore, contemplate oneself, saying: 'If a phenomenon already exists in the previous conditions, it should not be said that the phenomenon arises from conditions; if it does not exist, it should not be said that it arises from conditions; if it is half-born and half-unborn, it should not arise from conditions; how can there be conditions? If a phenomenon has not yet arisen, if past mental states and mental factors have disappeared, how can they serve as immediately preceding conditions? If the most wonderful Dharma in the Buddha's teachings can attain Nirvana without conditions, how can it be said to be an object condition? If all phenomena actually have no self-nature (Svabhava), and no phenomenon can be obtained; if cause and effect (Hetu-phala) arise, because there is this, there is that, this statement is not correct; if they are different from each other in conditions, or if they are combined together, this result is impossible to obtain, how can the result arise from the side of conditions? Because there is no result in the conditions. If the result arises from conditions without a prior result, why doesn't the result arise from the side of non-conditions? Because neither has a result. The result belongs to the conditions, and arises from the side of the conditions, this condition is not independent, and belongs to other conditions, and this result belongs to other conditions.' Cloud --------------------------------------------------------------------------------
Chinese
何不自在？因缘能生果，是故果不从因缘有，亦不从非因缘有，则为非果。果无故，缘与非缘亦无也！” 问曰：“佛言十二因缘，无明缘诸行，汝云何言无因果？” 答曰：“先以被答，不应更难，若难者更当答。佛言眼因色缘痴边生邪忆念，痴是无明，是中无明，何所依住？若依眼邪？若色中、若识邪？不应依眼住。若依眼住，不应待色，常应痴。若依色住，不应待眼。是则外痴，何豫我事？若依识住，识无色、无对、无触、无分、无处。无明亦尔，云何可住？是故无明非内、非外、非两中间，不从前世来，亦不住后世，非东西南北、四维上下来，无有实法，无明性尔。了无明性，则变为明，一一推之，痴不可得。云何无明缘行？如虚空不生不灭、不有不尽，本性清净。无明亦如是，不生不灭、不有不尽，本性清净，乃至生缘老死亦尔。” 菩萨如是观十二因缘，知众生虚诳系在苦患，易度耳。诸法若有实相难可得度，思惟如是则破愚痴。 若菩萨心多思觉，常念阿那波那，入时出时数一乃至十，一一心不令驰散。菩萨从此门得一心，除五盖欲行。 菩萨见道应行三种忍法：生忍、柔顺法忍、无生忍。云何生忍？一切众生或骂或打或杀，种种恶事，心不动转、不瞋、不恚，不唯忍 现代汉语译本： ‘为何不自在呢？’因缘能够产生结果，因此结果不是从因缘产生的，也不是从非因缘产生的，如果这样，那就不是结果了。结果不存在，那么缘和非缘也就不存在了！’ 有人问：‘佛说有十二因缘，无明缘起诸行，你为什么说没有因果呢？’ 回答说：‘我已经回答过了，不应该再反问，如果一定要问，我再回答。佛说眼睛因色缘而生起痴边的邪忆念，痴就是无明，这其中无明依附在哪里呢？是依附在眼睛的邪见上吗？还是在色中？还是在识中呢？不应该依附在眼睛上。如果依附在眼睛上，就不应该等待色，应该常常是愚痴的。如果依附在色上，就不应该等待眼睛。那么这就是外来的愚痴，与我有什么关系呢？如果依附在识上，识没有色、没有对、没有触、没有分、没有处。无明也是这样，怎么可能依附呢？所以无明既不在内、也不在外、也不在两者中间，不从前世来，也不住在后世，不在东西南北、四维上下，没有真实的法，无明的本性就是这样。了解无明的本性，就转变为明，一一推究，愚痴是不可得的。怎么能说无明缘起诸行呢？就像虚空不生不灭、不有不尽，本性清净。无明也像这样，不生不灭、不有不尽，本性清净，乃至生缘老死也是这样。’ 菩萨这样观察十二因缘，知道众生虚妄地被束缚在痛苦之中，就容易度化了。诸法如果存在实相，就难以度化，这样思维就能破除愚痴。 如果菩萨心中思虑过多，常常念诵阿那波那（Anapana，入出息念），入息出息时数一到十，每一个心念不让它散乱。菩萨从这个法门得到一心，去除五盖（五盖：贪欲盖、瞋恚盖、睡眠盖、掉举恶作盖、疑盖）和欲行的烦恼。 菩萨见道时应该修习三种忍法：生忍、柔顺法忍、无生忍。什么是生忍呢？一切众生或者谩骂或者殴打或者杀害，种种恶事，内心不动摇、不嗔恨、不恼怒，不仅仅是忍耐